泰國佛教

公元年前后几世纪，云南境内的哀牢人沿湄公河南下，占据柬埔寨和老挝者为高棉人，进入泰国和缅甸者为今天的孟人和泰人。2世纪时，有上座部佛教在泰南零星出现[8]。6世纪时，孟人在今泰国佛统一带建立堕罗钵底国，和缅甸境内的孟人一样受到印度文化的影响，信仰上座部佛教。7—11世纪，云南境内的北泰人大规模南迁到泰国境内[8]。8世纪末，信仰大乘佛教的印尼室利佛逝王朝曾弘教至泰南。9世纪开始，柬埔寨吴哥王朝将印度教和大乘佛教、金刚乘佛教传播至泰国境内的罗斛、素可泰、披迈（英语：Phimai）等地。作为孟人支系的骠人在缅甸建立蒲甘王朝后，于11世纪征服了泰国北部，从蒲甘引入了斯里兰卡上座部佛教。[9]

总之，在泰国建立统一国家之前，如今国境内的地区，佛教信仰都未尝断绝。不过，泰人原始宗教“精灵崇拜”（泰语：ศาสนาผี，罗马化：Satsana Phi）更为流行。

[1] （页面存档备份，存于互联网档案馆）

净海-南传佛教史 （页面存档备份，存于互联网档案馆）

1353年，从小在柬埔寨长大、受上座部佛教僧人教育的泰人法昂回到老挝建立了澜沧王国

タイ族が11世纪ごろに现在のタイへ下って来た当时は、タイ族はピー信仰（精霊信仰）を享受していたが、上座部仏教が最大の势力を持つ宗教として成立するのはラームカムヘーン王（在位・1279年? - 1300年?）の时代である。后に王に即位したリタイ王（在位1347年? - 1368年?）は、衰えて行くスコータイ王朝を仏教思想で立て直そうと、タイ族の君主として初めて出家を行い、タンマラーチャー（仏法王）と名乘った。これは大仏を建てることで、天皇の権威を高め国政を安定化しようとした圣武天皇のケースと似ている。リタイの出家、及びタンマラーチャーの思想は、王権を高める上で非常に有利であったためアユタヤ王朝、ラーンナータイ王朝などの周辺诸王国に伝播していった。さらに、この出家の习惯は初期は王が行っていたが、后には民众にも伝播し、タイ族の男子は成人すると必ず出家すると言うのが暗黙の义务になっていった。

1.1 Early traditions

一些学者认为，佛教在阿育王统治印度孔雀王朝的时期传入泰国，并在公元后的一千年持续传播。五至十三世纪，东南亚各国受印度影响开始信奉大乘佛教。中国僧人义净于其旅行记录中记载，在这些地区，印度佛教的各大流派均得以兴盛。位于南方的室利佛逝与北方的高棉帝国争夺区域影响力，此处艺术体现了丰富的大乘佛教菩萨神系。九世纪至十三世纪，大乘佛教与印度教在高棉帝国的统治下主导了东南亚半岛的大部分地区。高棉帝国治下，柬埔寨及邻近的泰国修建了900多座寺庙。

After the decline of Buddhism in India, missions of Sinhalese monks gradually converted the Mon people and the Pyu city-states from Ari Buddhism to Theravāda and over the next two centuries also brought Theravāda Buddhism to the Bamar people, Thailand, Laos and Cambodia, where it supplanted previous forms of Buddhism. Theravada Buddhism was made the state religion only with the establishment of the Sukhothai Kingdom in the 13th century.

1.2 13th–19th centuries

The details of the history of Buddhism in Thailand from the 13th to the 19th century are obscure, in part because few historical records or religious texts survived the Burmese destruction of Ayutthaya, the capital city of the kingdom, in 1767. Ayutthaya was the center of Thai Tantric Theravada, which included the Yogāvacara tradition, and has survived in the contemporary Dhammakaya Movement. The Tantric Buddhist Yogāvacara tradition was a mainstream Buddhist tradition in Cambodia, Laos and Thailand well into the modern era. An inscription from northern Thailand with tantric elements has been dated to the Sukhothai Kingdom of the 16th century. Kate Crosby notes that this attestation makes the tantric tradition earlier than "any other living meditation tradition in the contemporary Theravada world," predating the popular "New Burmese Satipatthana Method", better known as Vipassana meditation.

The anthropologist-historian S. J. Tambiah, however, has suggested a general pattern for that era, at least with respect to the relations between Buddhism and the sangha on the one hand and the king on the other hand. In Thailand, as in other Theravada Buddhist kingdoms, the king was in principle thought of as patron and protector of the religion (sasana) and the sangha, while sasana and the sangha were considered in turn the treasures of the polity and the signs of its legitimacy. Religion and polity, however, remained separate domains, and in ordinary times the organizational links between the sangha and the king were not close.

Replica of Ashok pillar at Wat Umong in Chiang Mai, Thailand, 13th century. Shows the establishment of Buddhism by Lanna Dynasty's King Mangrai in northern Thailand

Among the chief characteristics of Thai kingdoms and principalities in the centuries before 1800 were the tendency to expand and contract, problems of succession, and the changing scope of the king's authority. In effect, some Thai kings had greater power over larger territories, others less, and almost invariably a king who sought successfully to expand his power also exercised greater control over the sangha. That control was coupled with greater support and patronage of the ecclesiastical hierarchy. When a king was weak, however, protection and supervision of the sangha also weakened, and the sangha declined. This fluctuating pattern appears to have continued until the emergence of the Chakri Dynasty in the last quarter of the 18th century.

1.3 Modern era

Buddhist monk chants paritta to a group of Siamese women in 1900.

By the 19th century, and especially with the coming to power in 1851 of King Mongkut, who had been a monk himself for twenty-seven years, the sangha, like the kingdom, became steadily more centralized and hierarchical in nature and its links to the state more institutionalized. As a monk, Mongkut was a distinguished scholar of Pali Buddhist scripture. Moreover, at that time the immigration of numbers of monks from Burma was introducing the more rigorous discipline characteristic of the Mon sangha. Influenced by the Mon and guided by his own understanding of the Tipitaka, Mongkut began a reform movement that later became the basis for the Dhammayuttika order of monks. Under the reform, all practices having no authority other than custom were to be abandoned, canonical regulations were to be followed not mechanically but in spirit, and acts intended to improve an individual's standing on the road to nirvana but having no social value were rejected. This more rigorous discipline was adopted in its entirety by only a small minority of monasteries and monks. The Mahanikaya order, perhaps somewhat influenced by Mongkut's reforms but with a less exacting discipline than the Dhammayuttika order, comprised about 95 percent of all monks in 1970 and probably about the same percentage in the late 1980s. In any case, Mongkut was in a position to regularize and tighten the relations between monarchy and sangha at a time when the monarchy was expanding its control over the country in general and developing the kind of bureaucracy necessary to such control. The administrative and sangha reforms that Mongkut started were continued by his successor. In 1902 King Chulalongkorn (Rama V, 1868–1910) made the new sangha hierarchy formal and permanent through the Sangha Law of 1902, which remained the foundation of sangha administration in modern Thailand. While Buddhism in Thailand remained under state centralization in the modern era, Buddhism experienced periods of tight state control and periods of liberalization depending on the government at the time.

1.3.1 Statistics

Approximately 94 percent of Thailand's population is Buddhist (five percent Muslim). As of 2016 Thailand had 39,883 wats (temples). Three hundred-ten are royal wats, the remainder are private (public). There were 298,580 Buddhist monks, 264,442 of the Maha Nikaya order and 34,138 of the Dhammayuttika Nikaya order. There were 59,587 Buddhist novice monks.